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Searching Mysticism at the Dawn of the Modern Age
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Query was: spirit

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  • Title: Chapter: About the Author, the People, and the Background of this Book
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    • Philosophy of Spiritual Activity
    • spiritual perceptions which, in reality, I decided to set forth. I then
    • fundamental exposition of the science of the spirit, embracing the path of
    • spiritual knowledge suited to the needs and capacities of modern men and
    • spiritual life. In the conflict between reason and revelation which reached
    • man's inner convictions, his spiritual striving, and ultimately his ability
    • conflict between their inner spiritual perceptions and the world of
    • whose experience of the inner light established the spiritual path of the
    • exclusively to spiritual, heavenly things, to see how far-reaching was the
    • the things of the spirit prevailed to such an extent that no sacrifice of
    • he looked upon as a spiritual father. Though his genius for adapting learned,
    • externally, nobody can take away the spiritual joy of our oneness with God,
    • spiritually.”
    • years, and the people were in great distress for lack of spiritual help and
    • Nature had joined with spiritual and temporal rulers to make the lot of men
    • of piety and devotion in their hearts. Lacking spiritual consolation from
    • out to one another in fraternal love and a spirit of true humanity.
    • living relationship with God and the spiritual world. They established
    • spirit. He learned to depend quietly upon the guidance of the spirit alone,
    • quietly, to listen for the guidance of the Holy Spirit, and that at the end
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  • Title: Addendum: Addenda to the 1923 Edition
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    • through an ascent to the spirit is to be found only in those personalities
    • that know the spirit only in a sum of concepts abstracted from sensory
    • perceptions. One who in spiritual seeing raises himself to a life that
    • pale; in the “spiritual seeing,” for the first time it appears in
    • cognition of the spirit which I have described in my later writings,
  • Title: Chapter: Agrippa of Nettesheim and Theophrastus Paracelsus
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    • science be reborn in the spirit.
    • learning of his time honestly and to make this learning deeper in the spirit
    • must be raised into the region of the spirit if it is to lead into higher
    • it if it is to provide the right foundation for a higher level. The “spirit
    • in nature” exists only for the spirit. As certainly as nature is in this
    • sense spiritual, as certain is it that nothing perceived in nature by bodily
    • organs is immediately spiritual. Nothing spiritual can appear to my eye as
    • being spiritual. I must not seek the spirit as such in nature. I do
    • spiritual way: when, for instance, I ascribe to plants a soul which is only
    • spatial or temporal existence to the spirit or the soul itself; when, for
    • body, but still in the manner of a body, rather than as pure spirit. Or when
    • I even believe that the spirit of a deceased person can show itself in some
    • kind of sensorily perceptible manifestations. Spiritualism, which commits this
    • of the spirit, but wants to see the spirit directly in something grossly
    • the spirit. It deprives of spirit the ordinary sensory phenomena, which take
    • surprising, unusual as spirit in a direct sense. It does not understand that
    • for one who is capable of seeing the spirit, what lives as “spirit in
    • addition, the spiritualist draws the spirit down into a lower sphere. Instead
    • sensorily perceptible, he has recourse to “spirits,” which
    • thinking is based on a lack of capacity for spiritual comprehension. One is
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  • Title: Chapter: Cardinal Nicolas of Cusa
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    • A gloriously shining star in the firmament of medieval spiritual life is
    • spiritual life for which he must long from the most profound depths of his
    • soul. If one compares Nicolas with such spirits as Eckhart or Tauler, one
    • will approach objects of the highest spiritual life in the same way as a
    • is only an image of his self. It is quite in the spirit of Scholasticism
    • perception of his self, the hidden foundation of his spiritual nature and
    • reflects itself in the spiritual traits of his nature.” One who thinks
    • concept of cognition of this philosophy in the following way: “Our spirit,
    • the surrounding world of matter, but focused upon the spiritual in it; that is,
    • dogmatic teaching of his theology. If he had fixed his spiritual eye upon
    • what he considered to be a mere image, he would have seen that the spiritual
    • through the spiritual life. But what is intended by this is exactly what is
    • things are for the spirit because they are from the spirit;
    • could never admit that the spiritual itself shines and lives within man. He
    • produced at an earlier stage of human spiritual life, and declared it to be
    • The most important concept of the spiritual life of Nicolas is that of
    • subordinate sense is the grasping of an object by the spirit. The most
    • something outside the spirit, that is, that it looks at something which it
    • itself is not. In knowledge, the spirit thus is occupied with things thought
    • of as being outside of it. But what the spirit forms in itself concerning
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  • Title: Chapter: Epilogue
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    • spirit of this way of thinking. The “question of all questions,”
    • of nature as well as the highest creations of the human spirit, together with
    • Rätsel der Philosophie, v. 1) — How do the spirits, whose
    • of this natural science. The spirit in which they wished to regard the
    • sought the spiritual where alone it is to be found: within the human being.
    • to show that, in a form accessible to the senses, the spirit is only to be
    • found in man. Today they would entirely agree with those who seek the spirit
    • the spirit in the sensory body is the result of development, and that
    • such a spirit cannot be sought on lower levels of development. They would
    • of the spirit in the organism, any more than such a “creative
    • account of modern science. One need not lose the spirit when one finds in
    • experience the spirit within ourselves we do not require one in external
    • driving out the spirit because it regards nature in the same way as do Darwin
    • “deeper,” “spiritual” nature of things in the external
    • I seek no divine spirit in nature, because I believe that I perceive the
    • essence of the human spirit in myself. I calmly acknowledge my animal
    • have their origin, no soul-like spirit can be active. I can only agree
    • degradation of the spirit, a repugnant sin against the spirit, in the
    • facts, there resounds for me nothing of the spirit of the higher piety which
    • their search for the spirit. One who enters upon this road in the spirit of
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  • Title: Chapter: The Friendship with God
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    • spiritual path such as that of Meister Eckhart causes in profound natures.
    • If Eckhart seems to be a man who, in the blissful experiencing of spiritual
    • man, with his rational faculties; the third man is the spirit, the highest
    • the spiritual, and does not constantly intermingle the sensory-natural with
    • the spiritual, as do false materialists and false idealists. If Tauler, with
    • transferred “purely” spiritual forces into nature. He would not have spoken
    • within the natural, but as something spiritual. It was just in this contrast
    • which spiritual rebirth brings. Within this experience man is wholly a
    • and he is wholly a spiritual being if he considers the state to which his
    • with another point of view. He simply wants to deepen and spiritualize
    • our spirit. For the higher inner life such a knowing does not exist.
    • Here the faculties of our spirit must first translate the object itself into
    • its spiritual nature. That the truth does not coincide with what exists in
    • himself. He tells how a revolution, a spiritual rebirth, has been brought
    • Die geistliche stege, The Spiritual Stairs, 1350;
    • Von der geistlichen Leiter, Of the Spiritual Ladder, 1357;
    • and the “master” to be, depends entirely upon the disposition of his spirit;
    • not merely to repeat this process in spirit. The spiritual repetition is
    • only the beginning of a new real development, which, however, is a spiritual
    • He brings forth the spirit within himself, and from then on this spirit
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  • Title: Chapter: Giordano Bruno and Angelus Silesius
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    • directly to the soul or the spirit. The objects and events of the earth
    • which, in the pure ether beyond the moon, seemed to be a spiritual being
    • the spirit in the ether in a sensory fashion.
    • expanded sensory world. In earlier centuries, the meditating spirit of man had
    • the interior of man. This interior had to enfold the spirit of a sensory world,
    • for themselves; now the spirit is no longer to be found in space. Thus man
    • was directed from outside to seek the spirit henceforth only where, on the
    • attained by science, a confusion of the spiritual with the sensory can no
    • makes it impossible to seek in nature a spirit conceived along the lines of
    • advance of the hands of a clock in the laws of mechanics (the spirit of
    • as ‘pure spirit,’ without body. ‘God is a spirit and he
    • who worships Him must worship Him in spirit and in truth.’ Nevertheless,
    • the spiritual activity of this pure spirit is exactly the same as that of the
    • anthropomorphous, divine personality. In reality this immaterial spirit too is
    • In reality, a sensory-factual existence of something spiritual can only be
    • assumed where an immediate sensory experience shows the spiritual; and only
    • that degree of the spiritual can be assumed which is perceived in this manner.
    • sentence, No spirit without matter, but also no matter without spirit —
    • correlation.” Spiritual processes, as facts, are the results of different
    • functions of an organism; the spirit of the world does not exist in the world
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  • Title: Chapter: Introduction
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    • walking the most diverse paths of spiritual life. The more one advances, the
    • They are acts of the universal spirit, and therefore of fate. In this the
    • the spirit; they read or write the cabinet orders in the original: it is
    • the moment of this illumination he had become intimate with such spirits as
    • externally, in the spirit and in nature: whence he comes, of what he is made,
    • “Know thyself,” can be ascribed to a series of penetrating spirits
    • What is common to these spirits is a strong feeling that in man's
    • toward which the spirits under discussion strove. In self-knowledge they saw
    • our spirit. What is communicated to us must be expressed in the language
    • existence, which they have outside without me, I connect another spiritual
    • existence within my own self the spiritual content of things received into
    • there takes place a spiritual rebirth of the things of the world. What
    • spiritual content. An ideal counterpart to the tree is in me. This says
    • the whole spiritual world living within me. It combines its content with other
    • remain at that which is seen. It would be a spiritually blind looking-on, a
    • “The new sense is thus the sense for the spirit; that sense for which
    • only the spirit
    • assumes the form of the spirit and becomes transformed into it, for which
    • fact that the inner sense perceives the spiritual, which it awakens in its
    • intercourse with the external world, in its spirituality. Because of this,
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  • Title: Chapter: Meister Eckhart
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    • in the spirit of man, is the conceptual world of Meister Eckhart. He
    • way. It is not among the spiritual needs of a personality such as he was to put
    • spiritual in nature. It can also raise itself above nature, and in the
    • spirit grasp, from one side, the divine essence which underlies all nature.
    • can never produce it out of the human spirit. What the spirit sees is
    • come to the spirit from outside. St. Augustine declares that within
    • add to them out of your spirit. Trust your senses. They alone give you
    • intelligence of the outside world. Do not falsify with a spiritual trimming
    • spirit apprehends concerning the color is in the color. From the point of
    • spiritual, the idea-content, I only re-establish that aspect of things which
    • Spiritual comprehension, comprehension by the idea, again connects me with
    • same spiritual nature as I myself. The boundary between me and the external
    • world is abolished by the spiritual comprehension of the world. I am
    • developed inner sense really offers. The spiritual content of an external
    • to the external perception. It is no more this than is the spirit of another
    • man. I perceive this spiritual content through the inner sense, just as I
    • my inner life, in the sense indicated above, is by no means my spirit in the
    • highest spiritual part in me. This highest spiritual part must first be
    • awakened in me by the inner sense. And this spiritual part which is awakened
    • in me is at the same time one and the same with the spiritual in all things.
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  • Title: Preface: Preface to the First Edition, 1901
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    • Philosophy of Spiritual Activity, (Berlin, 1894).
    • Philosophy of Spiritual Activity
    • one who understands the spirit in the sense of true
  • Title: Preface: Preface to the 1923 Edition
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    • to find, in mystical contemplation, the light of the spirit. Why do
    • spirits who, out of the disposition of soul of the old mysticism, developed
    • itself because it now lacks the spiritual impulse which, through its
    • lead to mysticism must be sought for. From this inquiry the spiritual
    • but ascends from the mystical starting-point to a knowledge of the spirits,
    • spirit. This book is intended to provide a stimulus for extracting from more
    • toward the spiritual world.
  • Title: Chapter: Valentin Weigel and Jacob Boehme
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    • breathe the spirit of the higher cognition he advocated. A kindred thinker
    • Philosophy of Spiritual Activity.
    • awakens the perception in the spirit. Man ascends to higher cognition when
    • the spirit becomes its own object. In considering sensory perception, one
    • himself. Because of this the cognition of the spirit appears to him as an
    • spirit in man, or the rebirth of knowledge on the higher level of seeing. —
    • the great universal spirit which speaks in him. The limits of his
    • personality do not appear to him as limits of the spirit which speaks out of
    • him. For him this spirit is omnipresent. He knows that “the sophist will
    • language of nature. — He lives as a spiritual hermit, supporting himself
    • memory, the notes which sound in him when he feels the spirit within
    • to be immersed in a divine harmony with his spirit, but when he looks around
    • flow out of the same primordial essence? If one speaks in the spirit of
    • is therefore entirely in the spirit of Jacob Boehme to see both good and
    • evil in every object and process of the world; but it is not in his spirit
    • the nature of the world developed in Jacob Boehme's spirit in such a way that he
    • for sensory perception in general. The seventh natural form is the spirit
    • One who penetrates to the spirit of Jacob Boehme's writings must come to
    • the Bible and of the spiritual world would be an aberration at the present
    • creation.” But from there he would press forward to the spiritual world.



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